Dason da Das

WJKK WJKF I was really concermed that someone is pocketing money from selling the Gurdwara rumalas and vichhies. I read this quite late and phone the Sloguh Gurdwara and set up a meeting with the President (Mr Bal) on my way to Reading. What he explained to me and showed the notices etc presented a totally different side of this accusation. He explained that someone is running a private business from the Gurdwara for a number of years to sell Vishayees and Rumalas. His committee tried to do that through the committee rather that some private venture. He showed the notices on the notice board advising the Sangat to order these things through the committe so that the money is accounted for and this service is not run as a private business. He thinks some of the people contributing to the post here are helpers/friends of the person running that private business from the Gurdwara Sahib. Now I have heard the both sides of the argument I am really disappointed that someone is blatantly telling lies. Niether part of Sikh character (acharan) nor part of Sikh behaviour (achaars). If in doubt listen to what Baba Nanak Ji says about truth: 'Sachhu oorey sabhko, uppar sachch achaar'. I was further disturbed by another thing I heard that people have even setup bogus user-ids on this forum and pretending to be someone else (pretending to be the daughter of the person they are writing against). That seems to suggest that to boost their egos people will go to any length to discredit other people, simply because they have differing views on some aspects. Now who is Nindak? Who is Sikh? I am really confused now. This cannot be the Sikhi of Baba Nanak! How can a non-Sikh; coming to know these traits in us; will understand the greatness of the 'Universal Guru, the Living Treasure - SGGSji'. What kind of beacons of the Gurbani r we? We have niether improved our 'acharan nor our 'achgaars' and I thought that is what the ten masters and SGGSji teach us. May Vaheguru help whoever are telling lies and may Vaheguru bless them with Gurmat and remove their Manmat. 'Sikhaan da man neevan, mat uchchi'. A very distressed das. Forgive me!

VJKK VJKF. just a comment on the Shabad quoted from SGGSji: Dhup deep ghirt saaj aarti.Vaarney jao kamala patti.(1Mangala har mangalaNit mangal raja raam rai ko. (1) RahaoUuthum deeara nirmal baatiTuhi niranjan kamla paati.(2Raamaa bhagat raamanand janeyPooran paramanand bakhaaney.(3Madan moorat bhey taar gobindeySain bhaney bhaj paramanandey. (4)(2)" Refrence is emphasising, 'God you have blessed me with the sublime light, pure wick; (person and person's attributes) because you are wonderful pure'. This is explained further on the same page: 'Kayeo deva, kayeo deval, kayeo jangam jateeKayeo dhoop, deep, nayebeda; kayeo poojou paatee.' The Divine Lord has embodied incense, lamp (light), offerings and flowers within his creation and within us (his jot). Then Baba Nanak ji make it clear to us: 'Dhoop Malyanlo, pavan chavro karey, sagal banraye foolant jotee'The Shabad was in response to Brahamans performing artee at Jagannaath, where they are being told that 'God's the provider of natural beauty; and thats the true artee. Who are we to offer him things which he had created, what right do we have? We should enjoy and praise the beauty the Lord has blessed us with not offer his creation back to him to boost our egos (that we offered something).'The line above makes it clear that the breeze coming the mountains is the incense, the fresh air is the fan (chaur) and all the vegetation and flowers is God's 'Jot'. Hence we should curb our egos to say that we are offering something to the Lord. I hope this helps somehow, do forgive my indulgence.

Sikhi is a value system (NOT A FUTILE RITUALISTIC PANTH). If someone attempts to read the Gurbani with the true respect (GURU MANYO GRANTH), they will undestand that the 'Living Treasure - SGGSji' blesses us with a value system (as a True Guru) and by reading, contemplating, learning a way of life we start applying the values to our life and that is 'Sikhi' and that is truly 'Manana'. Once we start respecting the Gurbani as a true Guru (not ritualistic Mantar chantig), 'GU - darkness of ignorance' and 'RU - remove' we will start knowing what did Baba Nanak ji mean by 'manye mag na chale panth' - a true follower of Sikh values does not follow any ritualistic ways of whatever group because he/she has understood the real meaning of 'Amrit Bani'. He/she certainly does not express the kind of agressive, irrational behaviour (a sign of slavery to 5 sins) evident in some of the posts/replies. If that is not clear read 'Assa dee Vaar' (470-472) or Baba Nanak ji's Parbhati bani (1353). If you still do not understand what a true Sikh should be about then take heed from Bhagat Kabir Ji's wonderful words 'Kahe kee kuslaat, haath deep kooeye parye'. It is really disappointing sometimes to see many of our future Singhs and Singhanyian showing no evidence of real Sikh values. There behaviour seems to be full of ego, while 'Sikhaan daa man neevan, mat uchchie' is repeated and heard so many times. They seem to be arguing as Babaji says 'bin boojhey jhagrat jag kachaa'. Please note we are always promoting Sikhi and the teachings of our Guru SGGSji by the way of how we behave. To do that properly we need to 'Man sach kasvatee layeye, tuleeye poorey toal' - we need to test ourselves on the touchstone of truth to be true beacons of the wonderful 'Gurbani'. I can quote a lot of shabads which teach us that deeds (based on the teachings of SGGSji) are what make us Sikhs not ritauls. There are direct quotes about chanting 'mantras'. Please forgive das's 2 penny's worth.

Vaheguru Ji ka Khalsa, Vaheguru Ji kee Fateh! Well done, the applicable to the topic, shabad has been quoted but the meaning may not be wots been said; ਸਭਨਾ ਰਾਗਾਂ ਵਿਚਿ ਸੋ ਭਲਾ ਭਾਈ ਜਿਤੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਰਾਗੁ ਨਾਦੁ ਸਭੁ ਸਚੁ ਹੈ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਰਾਗੈ ਨਾਦੈ ਬਾਹਰਾ ਇਨੀ ਹੁਕਮੁ ਨ ਬੂਝਿਆ ਜਾਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਬੂਝੈ ਤਿਨਾ ਰਾਸਿ ਹੋਇ ਸਤਿਗੁਰ ਤੇ ਸੋਝੀ ਪਾਇ ॥ ਸਭੁ ਕਿਛੁ ਤਿਸ ਤੇ ਹੋਇਆ ਜਿਉ ਤਿਸੈ ਦੀ ਰਜਾਇ ॥੨੪॥ God's name abiding in our mind is the best melody 'aanand ras'. The true Lord is all the melodies (raags) and instruments (naads), his praise is ineffable. He is beyond melodies and musical instrument (raagan te naadan ton bahra hei), with these one cannot learn/understand his behest (hukam). Says 4th Nanak 9Sri Guru Ramdaas Ji) that the ones who understan his commandments, they are the rightous ones as they have been blessed by the understanding from theTrue Guru. Everything happens according to his will. Hope this helps. Das is always at Sangat's beck and call.

Vaheguru Ji ka Khalsa, Vaheguru Ji ki Fateh, After such long discussions/debates is there any conclusion. It appears, yes, gurbani rejects lot of the 'Karam-Kands' described in the Vedas. but not sure Gurbani engages in the controversy of the existence, creation of Ved, Katebs etc Yes, Rig Ved is Mantrs praising not only 3 'devtas' but lots of devtas. Yes, Yajur Ved defines Yaju-mantars for sacrifices, Havans etc. Describing what to sacrfice on what occasions and what mantars to read. Yes, Sam Ved does have raag mantars for Som-ras drinkning sessions. Yes, Atharv Ved does describe many spells, charms, yadoo-toonas and mantar-chhantars for remedying various deceases and other problems. No Gurbani does not advocate any of these. Gurbani does not advocate contemplating of specific parts for specific purposes at specific days, times etc. Gurbani is not about hindu bashing, Muslim bashing. It is about Karam-kand bashing though. We should make this clear in the posts. Yes, Gurbani does use some termonolgy from the contemporary scriptures such as Veds to give examples sometimes but its the message which is of utmost importace and that applies to all individuals/groups equally not only to the group it being addressed in the Shabad; ਸਲੋਕੁ m: ੩ ॥ ਪਰਥਾਇ ਸਾਖੀ ਮਹਾ ਪੁਰਖ ਬੋਲਦੇ ਸਾਝੀ ਸਗਲ ਜਹਾਨੈ ॥ Let us look at things objectivley: PERIOD: Medieval (Middle Ages). PROBLEM: Too many religious rituals, too many dos & donts for too many functions, too much classification of Varans, practices, who can do what with what scripture at what time at what occasion, some not even allowed to hear the word of God, too complicated practices for the benefit of the few (not for spiritual benefit either). Too many formalised activities related to times, days, months etc. In short, too many religious people, groups but not a lot of religious virtues and virtous living, in fact very littlle. CONSEQUENCES: Unequality, injustice, religious strife not only amongst main religions but also within hundreds of sects within any given religion. Due to lot of practices people dissociating themselves from many other people/groups because of there too, many beliefs, practices, dresses, eating habits, i have not the time to describe all, just TOOOO...OOOOO MANY. ''BANDE DA BANDA VERY'' Did not achive any spiritual transcendency either. Actually in the name of caring for the soul, people making mince meat (oh!) of human bodies. The true saviour of humanity Baba Nanak JI described the situation as: ਸਲੋਕੁ ਮ: ੧ ॥ ਕਲਿ ਕਾਤੀ ਰਾਜੇ ਕਾਸਾਈ ਧਰਮੁ ਪੰਖ ਕਰਿ ਉਡਰਿਆ ॥ ਕੂੜੁ ਅਮਾਵਸ ਸਚੁ ਚੰਦ੍ਰਮਾ ਦੀਸੈ ਨਾਹੀ ਕਹ ਚੜਿਆ ॥ SOLUTION: Back 2 basics, simplification of the true concept for the welfare of the whole human race and for the nurturing of the soul: ਸਰਬ ਰੋਗ ਕਾ ਅਉਖਦੁ ਨਾਮੁ ॥ No more 'adumbars'. No more 'KURI PAAL'. Vah! Vah! Baba Nanak Ji! you gave us the true means to save the mankind from self destruction (spiritual, moral, social and political). Vah! Vah! Sri Guru Granth Sahib Ji! you give us the eternal truth, guide us to live in harmony with God's entire. creation. Equality, justice for all, dignified social living, freedom of belief oh too many good things to mention. So came the wonderful Ideology of Sikhism as a solution to all these man made problems! CONCLUSION: period 21st century, problem worse. The hole we are digging for ourselves is now even deeper. Reason, we have introduced all the sysmptoms of the old age disease back into this pure, simple living of Sikhism. Rather than living the life of 'amrit sikhiya' of Gurbani we have managed to create our own 'Karam-kands' to get our dose of ego-boosters, so many factions even amongst Baba Ji's 'puttar-puttariyaan'. Are we really heeding: ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥ ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥ All the problems of mantars, when and where, for what, how many times, ficticious count systems are in an the real counting to stop any addition to the pure Gurbani in the SGGSji may be ignored if it suits certain individuals/groups etc. One faction beating, killing other faction/s, does not seem like Baba Nanaks children behaving!! Even the forums seem to be projecting falsifications, ego-feasting, twisting the truth as far we can to suit our ego to win the points. Was it really about this??? We need to wake up! We need to smell the coffee!! We need to learn and convey the eternal true immutable message 'VASTU' of the Gurbani not arguing, bickering about the 'Roop' (termonology, examples) of Gurbani which was based on the then 'Roop'. Mary Christmas to you all (May be this will turn into food for more ego feasting! or for the more literary minds a debate 'Poh or Jeth' regarding the birth of the Christ as if really makes any difference to our daily living!) but hopefully, hopefully! for the most of you enjoy the anmol Vachan of the Saint Soldier- the Tenth Nanak: 'Hindu Turak kouoo rafzee immam safee Manas kee jaat sabey eikey pahichanbo' PS. may be after this post I should change my name to 'DAS TOO MUCH!'

Veer Bijla singh Ji, Excellent original post, very palusblie. Now 'thru no falut of any1 else except my own' I am more confused. I always thought that when we are 'vichaaring' Gurbani we have to keep couple of things in mind; 1) Guru Amardasji's anmol vachan ' sanjhi sagal jhanei'; Gurbani addresses an issue with an example but the 'sikhiya' applies to all 'not only to the one/ones being addressed'. 2) Gurbani's 'vastu' is eternal and universal while the contemporary example's roop is only applicable to that time's customs, happenings, things etc. 3) Gurbani's 'vastu' always conveys continuouty 'eik-saarta' in the message, 'no mutually opposing messages' Now when I read the following 'anmol vachan' after looking at your post; ਸਲੋਕ ਮ ੧ ॥ ਦੀਵਾ ਬਲੈ ਅੰਧੇਰਾ ਜਾਇ ॥ ਬੇਦ ਪਾਠ ਮਤਿ ਪਾਪਾ ਖਾਇ ॥ ਉਗਵੈ ਸੂਰੁ ਨ ਜਾਪੈ ਚੰਦੁ ॥ ਜਹ ਗਿਆਨ ਪ੍ਰਗਾਸੁ ਅਗਿਆਨੁ ਮਿਟੰਤੁ ॥ ਬੇਦ ਪਾਠ ਸੰਸਾਰ ਕੀ ਕਾਰ ॥ ਪੜ੍ਹ੍ਹਿ ਪੜ੍ਹ੍ਹਿ ਪੰਡਿਤ ਕਰਹਿ ਬੀਚਾਰ ॥ ਬਿਨੁ ਬੂਝੇ ਸਭ ਹੋਇ ਖੁਆਰ ॥ I used to understand that Gurbani is always exposing the futility of the ritualised 'karamas'. Hence here the true meaning (as I used to think) is that the ritual of 'paath' as just a worldly 'kaar' does not, but contemplating with real 'bhavana' to understand confers one with the 'gian' to clean the 'mat' to wash away the sins etc. But than if one goes about this with the understanding you have very plausibly explained in your post then 'ਬੇਦ ਪਾਠ ਮਤਿ ਪਾਪਾ ਖਾਇ' will confuse me, as I cannot then apply the 3 rules mentioned above and interpret this as it has been always been interpreted. History quite evidently shows us that its not the 'scriptures' but the practices around them which keep on laying more and more bricks on the 'ਕੂੜੈ ਪਾਲਿ' to boost our egos. The very 'false wall' our weak minds cannot break, at least have not been able to do so so far. That I thought was the eternal, universal truth of wonderous Gurbani, but then I may have lost the plot altogether! Please forgive my ignorance and indulgence.

Veer Bijla singh Ji, Excellent original post, very palusblie. Sorry I failed to post a reply on the original post. Now 'thru no falut of any1 else' I am more confused. I always thought that when we are 'vichaaring' Gurbani we have to keep in mind couple of things; 1) Guru Amardasji's anmol vachan ' sanjhi sagal jhanei'; Gurbani addresses an issue with an example but the 'sikhiya' applies to all 'not only to the one/ones being addressed'. 2) Gurbani's 'vastu' is eternal and universal while the contemporary example's roop is only applicable to that time's customs, happenings, things etc. 3) Gurbani's 'vastu' always conveys continuouty 'eik-saarta' in the message, 'no opposiing messages' Now when I read the following after looking at your post; ਸਲੋਕ ਮ ੧ ॥ ਦੀਵਾ ਬਲੈ ਅੰਧੇਰਾ ਜਾਇ ॥ ਬੇਦ ਪਾਠ ਮਤਿ ਪਾਪਾ ਖਾਇ ॥ ਉਗਵੈ ਸੂਰੁ ਨ ਜਾਪੈ ਚੰਦੁ ॥ ਜਹ ਗਿਆਨ ਪ੍ਰਗਾਸੁ ਅਗਿਆਨੁ ਮਿਟੰਤੁ ॥ ਬੇਦ ਪਾਠ ਸੰਸਾਰ ਕੀ ਕਾਰ ॥ ਪੜ੍ਹ੍ਹਿ ਪੜ੍ਹ੍ਹਿ ਪੰਡਿਤ ਕਰਹਿ ਬੀਚਾਰ ॥ ਬਿਨੁ ਬੂਝੇ ਸਭ ਹੋਇ ਖੁਆਰ ॥ I used to understand that Gurbani's always exposing the futility of the ritualised 'karamas'. Hence here the true meaning (as I used to think) is that the ritual of 'paath' as just a worldly 'kaar' does not, but contemplating with real 'bhavana' to understand confers one with the 'gian' to clean the 'mat' to wash away the sins etc. But than if one goes about this with the understanding you have very plausibly explained in your post then 'ਬੇਦ ਪਾਠ ਮਤਿ ਪਾਪਾ ਖਾਇ' will confuse me, as I cannot then apply the 3 rules mentioned above and interpret this as it has been always been interpreted. History quite evidently shows us that its not the 'scriptures' but the practices around them which keep on laying more and more bricks on the 'ਕੂੜੈ ਪਾਲਿ' to boost our egos. The very false wall our weak minds cannot break, at least have not been able to do so so far. That I thought was the eternal, universal truth of wonderous Gurbani, but then I may have lost the plot altogether! Please forgive my ignorance and indulgence.

Vaheguru Ji ka Khalsa, Vaheguru ji ki Fateh, My humble comments on the subject; 'Jagat jot japei nis basur, eik bina man neik na aanei. pooran prem prtheeth sajei, barath gor marhi mat bhool na maanei. theerath daan dayia thap sanyam, eik bina nahi eik pachhanei. poorn jot jagei ghat mein, tab khalsa thahe inkhalis janei.' Khalsa undrstands the shabad Guru and makes Guru Gurbani's sikhiya his way of life.Understands the true jot in him/her and does not let anything else come into his/her mind. Does not believe in any rituals, pilgrimages, fasting etc even thru his/her forgetfulness. Realises the true jot inside and by adopting the godly qualities Khalsa becomes pure, unadultrated. Now let us enjoy the words of Guru Nanak Dev Ji; ਮ: ੧ ॥ ਅੰਦਰਹੁ ਝੂਠੇ ਪੈਜ ਬਾਹਰਿ ਦੁਨੀਆ ਅੰਦਰਿ ਫੈਲੁ ॥ ਅਠਸਠਿ ਤੀਰਥ ਜੇ ਨਾਵਹਿ ਉਤਰੈ ਨਾਹੀ ਮੈਲੁ ॥ ਜਿਨ੍ਹ੍ਹ ਪਟੁ ਅੰਦਰਿ ਬਾਹਰਿ ਗੁਦੜੁ ਤੇ ਭਲੇ ਸੰਸਾਰਿ ॥ ਤਿਨ੍ਹ੍ਹ ਨੇਹੁ ਲਗਾ ਰਬ ਸੇਤੀ ਦੇਖਨ੍ਹ੍ਹੇ ਵੀਚਾਰਿ ॥ ਰੰਗਿ ਹਸਹਿ ਰੰਗਿ ਰੋਵਹਿ ਚੁਪ ਭੀ ਕਰਿ ਜਾਹਿ ॥ ਪਰਵਾਹ ਨਾਹੀ ਕਿਸੈ ਕੇਰੀ ਬਾਝੁ ਸਚੇ ਨਾਹ ॥ People with false external appearance without the true qualities inside, cannot wash their falsehood even if they bathe in all '18 sacred' places. People having silky pure virtuous minds regardless of their external appearance are the good people. They love their God and are absorbed in thoughts of his virtues. All their acts, emotions are in God's love. They do not submit to anything and anyone than the true God, they do not care about but others say or think of him, hence their external appearance does not have to impress anyone. Please forgive my indulgence, Das is always at Sangat's Seva.

Vaheguru Ji ka khalsa, Vaheguru Ji ki Fateh! I thought Sikh-Sangat will be intrested in this kind of 'Vichaar'. Any feedback?

My humble opinion on this subject; Is it really a physical phenomenon when God is Ajuni and omnipresent in all his creation? Guru Nanak Dev Ji's beatiful description of Transcendent and immanent God: ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਜੋਤਿ ਤੁਮਾਰੀ ਤੇਰਾ ਰੂਪੁ ਕਿਨੇਹਾ ॥ ਇਕਤੁ ਰੂਪਿ ਫਿਰਹਿ ਪਰਛੰਨਾ ਕੋਇ ਨ ਕਿਸ ਹੀ ਜੇਹਾ ॥੨॥ ਅੰਡਜ ਜੇਰਜ ਉਤਭੁਜ ਸੇਤਜ ਤੇਰੇ ਕੀਤੇ ਜੰਤਾ ॥ ਏਕੁ ਪੁਰਬੁ ਮੈ ਤੇਰਾ ਦੇਖਿਆ ਤੂ ਸਭਨਾ ਮਾਹਿ ਰਵੰਤਾ ॥ Briefly, God's Jot being wonderfully present in all his creation of all sizes, shapes and from various species. Now if we reflect on Sri Guru Angad Dev Ji's sikhiya: ਮ: ੨ ॥ ਦਿਸੈ ਸੁਣੀਐ ਜਾਣੀਐ ਸਾਉ ਨ ਪਾਇਆ ਜਾਇ ॥ ਰੁਹਲਾ ਟੁੰਡਾ ਅੰਧੁਲਾ ਕਿਉ ਗਲਿ ਲਗੈ ਧਾਇ ॥ ਭੈ ਕੇ ਚਰਣ ਕਰ ਭਾਵ ਕੇ ਲੋਇਣ ਸੁਰਤਿ ਕਰੇਇ ॥ ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ ਇਵ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ ॥੨॥ We can see God wonderfully present in the creation, can hear him in his creation we know his presence but how do we experience this? One has no physical feet, hands and eyes which can help one to run to God and embrace him. To meet him one needs to use feet of 'his awe', hands of 'his love' and eyes of 'being ever mindful of God in creation'. ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਬਨ ਮਹਿ ਪੇਖਿਓ ਤ੍ਰਿਣ ਮਹਿ ਪੇਖਿਓ ਗ੍ਰਿਹਿ ਪੇਖਿਓ ਉਦਾਸਾਏ ॥ ਦੰਡਧਾਰ ਜਟਧਾਰੈ ਪੇਖਿਓ ਵਰਤ ਨੇਮ ਤੀਰਥਾਏ ॥੧॥ ਸੰਤਸੰਗਿ ਪੇਖਿਓ ਮਨ ਮਾਏਂ ॥ ਊਭ ਪਇਆਲ ਸਰਬ ਮਹਿ ਪੂਰਨ ਰਸਿ ਮੰਗਲ ਗੁਣ ਗਾਏ ॥੧॥ ਰਹਾਉ ॥ Sri Guru Arjun Dev Ji's confirmation that I tried to experience God with many custoamry rituals and in all sort of places but when I found him in myself than I was able to enjoy his omnipresence. So Veerji like PJS says, Gurbani teachs us to self-realise to have the wonderful experience of seeing God in his entire creation. Forgive my indulgance.

Vaheguru Ji ka Khalsa Vaheguru Ji ki Fateh All Sikh Sangats imbibe in the Amrit-ras of ‘bani guru guru hai bani’ as ‘vich bani amrit sare’ and show our adoration and reverence to our Shabad-Guru by radiating the Gian-Amrit teachings of Gurbani through our behaviour, mannerism, communication and above all their actions to all those they come into contact with. All Sikhs individually and Sikh Sangats collectively are beacons of the Amrit-Parkaash of Gurbani. We emanate the qualities we have adopted in our lives through their obedience, affection and respect for Gurbani’s unparalleled teachings. All Sikh individuals hence are living representation (an advertisement in modern parlance) of Sikh values, Sikh principles and Guru Gurbani’s glory. Guru Angad Dev Ji’s anmol bachan; ‘Jo jeeye su ugvey muh ka kahiya vao’ jo jIie su AugvY muh kf kihaf vfAu .. How much and what we have learnt will manifest through. If we are true to our Guru then we would have learnt and will habitually manifest: pMc mnfey pMc rusfey.. pMc vsfey pMc gvfey.. that we have abandoned pacho larike – kaam, krodh, lobh, moh and hankaar and we have instilled in us panch gun – sat, santokh, daya, dheeraj and dharma. Our communication amongst ourselves or with others should not send an casual observer with the observation that the qualities we have accumulated are falsification, intolerance (infighting and with other groups), ego higher than the Everest, indignance, bickering and impatience etc. Why would someone be interested to learn more about the source of these qualities? Forgive my indulgance, Das is always at Sangat's Charan-kamal.

Vaheguru Ji ka Khalsa, Vaheguru Ji ki Fateh! some nincompoops in Southall showing that they have been deprived of the bakshish of brain by the Akaal PuraKh, but there is no need for us to start quarrelling with one another.